Br. Rushmore, Heb 7:2, from the KJV, says Abraham, “gave a tenth part of all” to Melchisedec, then in verse 4, it says he gave, “the tenth of the spoils”. We recently had a discussion in our Bible class regarding this. My understanding is that the context, both here and in Gen 14, clearly shows that both verses refer to Abraham giving a tenth of the spoils of victory. Some in class disagree, saying that “all” in verse 2 means all. I would appreciate you insight. ~ Douglas Teague
The word “all” and other words expressing the concept of “whole” or “entirety” depend on the context in which they appear to describe the field to which completeness pertains. “All,” then, includes and excludes in its consideration relative to the subject to which it is applied. “All” seldom if ever means “all” without some delimiter. Notice the limitations to which “all” applies to several different items in the following biblical context.
46…all the land of Egypt. 47…all the food of the seven years… 515all my toil, and all my father’s house… 54…the dearth was in all lands; but in all the land of Egypt there was bread. 55And when all the land of Egypt was famished…all the Egyptians… 56…all the face of the earth… 57And all countries…in all lands. (Genesis 41:46-57)
The word “all” appears 5,621 times in the King James Version of the Bible, and it obviously pertains to a great number of different topics that are identified by the respective contexts in which the word “all” appears. The Hebrew word for “all” in Genesis 14:20 where Abram gives a tenth to Melchizedek means: “Kol can signify everything in a given unit whose members have been selected from others of their kind…” (Vine). The Greek word for “all,” pas, that appears in Hebrews 7:2 and 4 means: “Used with the article, it means the whole of one object. In the plural it signifies ‘the totality of the persons or things referred to'” (Vine). Likewise, we use the word “all” in our speech and writing relative to the subject to which we refer; Webster defines the noun “all” as “the whole of one’s possessions, resources, or energy…” Simply put, the word “all” and other words like “everything,” “everyone,” and “everybody” make no sense without identifying the group or parameters to which they apply.
The word “all” in the respective contexts of Genesis 14:20 as well as Hebrews 7:2 and 4 pertains to the spoils from the defeated kings against whom Abram went in battle to rescue his nephew, Lot. The Genesis 14 account makes a distinction between the retrieved goods belonging to those from whom it was looted and the spoil taken from the defeated kings. Abram returned, for instance, the retrieved items taken from Sodom to the King of Sodom (Genesis 14:21-24). However, from the spoil obtained from the defeated kings, Abram gave a tenth to Melchizedek (Genesis 14:20). Hebrews 7:2 quotes Genesis 14:20. The Holy Spirit inspired the writer of Hebrews to definitively explain both Genesis 14:20 and Hebrews 7:2 in Hebrews 7:4 where it reads, “Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.” Hebrews 7:4 settles the inquiry for everyone who has an unmovable confidence in the plenary, verbal inspiration of the Sacred Scriptures.
In addition, every commentator to whom I turned who commented on the “all” in either Genesis or Hebrews applied the “all” to the spoils obtained by Abram from the defeated kings. “This priestly reception Abram reciprocated by giving him the tenth of all, i.e., of the whole of the booty taken from the enemy” (Keil and Delitzsch). “In presenting the tenth of all the spoils of victory, Abram makes a practical acknowledgment of the absolute and exclusive supremacy of the God whom Melkizedec worshipped, and of the authority and validity of the priesthood which he exercised” (Barnes). “A tenth part of all the spoils he had taken from the confederate kings” Clarke). “Here is an evidence of Abram’s piety, as well as of his valour; because it was to a priest of the most high God that Abraham gave a tenth of the spoil as a token of his gratitude, and in honour of a divine ordinance (Prov 3:9)” (Jamieson, Fausset and Brown). “What was done to him: Abram gave him tithes of all, that is, of the spoils, Heb 7:4” (Henry). “Tenth part of all – namely, the booty” (Jamieson, Fausset and Brown). “That Abraham gave him a tenth part of all (v. 2), that is, as the apostle explains it, of all the spoils…” (Henry). “That is, a tenth part of all the spoils which he had taken (Gen 14:20)…” (Barnes). “In dividing to Melchisedec a tenth part of the spoils of battle, Abraham acknowledged Melchisedec as a priest” (Wuest).
Abram practiced the custom of his day and locality by contributing a tenth of his spoils from warfare with respect to his God. “It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship” (Clarke). “It was common to offer a tenth of the spoils to the gods. So Abraham recognized Melchizedek as a priest of God” (Robertson).
Further, more than one translation of the Bible supplies words in italics to explain the application of the word “all” in Hebrews 7:2. One Bible version reads: “to whom also Abraham apportioned a tenth part of all the spoils…” (New American Standard). Bible dictionaries also acknowledge that Abram’s tithe to Melchizedek pertained to the spoils of war. “Abram presenting the tenth of the spoils of his victory to Melchizedek (Gen 14:20; Heb 7:2, 6)” (Unger). “The text states simply that Abraham gave Melchizedek a tithe of all the goods he had obtained in battle” (Nelson’s).
In addition, Abram was 18 miles from home, the distance between Jerusalem where Melchizedek lived and Mamre near Hebron where Abram lived, when he gave a tenth to the priest of Salem (later Jerusalem) (Unger). Abram did not have his earthly possessions with him as he returned from warfare that had taken him far north, near Damascus (Genesis 14:15). Abram did not whip out his checkbook either to write a check equal to a tenth of his holdings. Besides this, the “tithe” pertained to one’s increase, not what one already possessed: “…the tenth part both of the produce of the land and of the increase of the flock…” (McClintock and Strong).
The foregoing represents overkill respecting a relatively simple topic that should not be a matter of controversy. Sometimes we try too hard and overlook the obvious. Biblical language conveys to mankind the mind of God in the language of humanity, and sometimes we forget that, making things more complicated than they are.
Works Cited
Barnes, Albert. Barnes’ Notes. CD-ROM. Seattle: Biblesoft, 1997.
Clarke, Adam. Adam Clarke’s Commentary. CD-ROM. Seattle: Biblesoft, 1996.
Henry, Matthew. Matthew Henry’s Commentary on the Whole Bible: New Modern Edition. CD-ROM. Peabody, Massachusetts: Hendrickson, 1991.
Jamieson, Fausset and Brown Commentary. CD-ROM. Seattle: Biblesoft, 1997.
Keil & Delitzsch Commentary on the Old Testament: New Updated Edition. CD-ROM. Peabody, Massachusetts: Hendrickson, 1996.
Merriam Webster’s Collegiate Dictionary. CD-ROM. Springfield, Massachusetts: Merriam-Webster, 1993.
McClintock, John and John Strong. McClintock and Strong Encyclopedia. CD-ROM. Seattle: Biblesoft, 2000.
Nelson’s Illustrated Bible Dictionary. CD-ROM. Nashville: Thomas Nelson, 1986.
Robertson, A.T. Robertson’s Word Pictures in the New Testament. CD-ROM. Seattle: Biblesoft, 1997.
The New Unger’s Bible Dictionary. CD-ROM. Chicago: Moody Press, 1988.
Vine, W.E. Vine’s Expository Dictionary of Biblical Words. CD-ROM. Nashville: Thomas Nelson, 1985.
Wuest, Kenneth S. Wuest’s Word Studies in the Greek New Testament. CD-ROM. Grand Rapids, MI: Eerdmans, 1997.
